臺灣儒學的研究，按時代可分為明鄭時代、清領時代、日治時代及近現代，前人將清領時期的臺灣儒學定義為朱子學傳入時代，並視政治介入的朱子學為科舉考試的工具，對臺灣儒學只造成階段性的影響。本文則從清代臺灣儒學的實際內容發現，清代臺灣儒學繼承的不僅僅是做為政治統治的朱子學，更直接地接觸了具有濃厚實踐色彩的福建朱子學。以書院做為認識福建朱子學與臺灣儒學關係的基礎，兼具政教合一性格的鼇峰書院，不論在教育人才、科舉制度、書院規制等方面，都在臺灣儒學留下難以抹滅的痕跡。本文從清康熙四十六年（1707）張伯行創建鼇峰書院做為研究的起點，從鼇峰書院的學風宗旨及社會地位，試圖系聯起清代臺灣儒學從「鼇峰書院——海東書院」的整體脈絡。

The development of the Confucianism in Taiwan can be divided into three phases: Ming dynasty stage led by Cheng Chen-kung, Qing Dynasty stage, and the stage from Japanese ruling to modern era. The Qing Dynasty stage was generally defined as the beginning of the Zhu Xi School with government intervention of adopting Zhu Xi’s writings as the textbooks used for the civil examination. Furthermore, scholars viewed the effect of this stage as temporary in the entire history of Confucianism in Taiwan. However, in this paper, the authors adopt a different approach to trace the origin of the reception of Zhu Xi’s thought not from the government intervention but from its connection with the Confucian academy from Fujian province. The Aofeng Academy in Fujian has left an imprint on the education policy and training system in Taiwan. This paper delineates the history of Aofeng Academy started in 1707 by Zhang Boxing, and traces its further development by analyzing its education style and social status to build the connection between the Haidong Academy in Taiwan and this Academy.